And when the heavenly matters are witnessed by all of creation, both near and far, and they are more noble than earthly matters, if their suitability for divinity is invalidated, then earthly matters are invalidated all the more so. He established for them the argument regarding it, and said, explaining the mentioned vision: "So when the night covered him," meaning: it concealed and darkened, and he limited it - even though it is transitive - as a sign of the intensity of the darkness of that night. Therefore, he used the tool of elevation and said: "The night fell upon him," meaning: the veil fell upon him, and it concealed the dominion of the earth. So he began to look into the dominion of the heavens. "He saw a star," meaning: it had risen. It is as if it was said: So what did he do? It was said: "He said, 'This is my Lord.'" It is as if from his sight he brought this goodly statement to be a news and a question, to imply to them that he is informing, so that would be more negating of the purpose and safer from the branches. Thus, it would be more compelling for them to reflect and a reminder of the place of error and acceptance of the argument. For this reason, he concluded the verse with his saying: "So when it set," meaning: it disappeared after that appearance which was a sign of authority. "He said, 'I do not love those that set,'" because setting is a movement, and movement indicates the occurrence of the moving thing and its possibility. We do not think that it should be assumed of him that he said what he said initially out of a belief in the lordship of the stars, because Allah, the Most High, indicated the invalidity of this assumption by informing that He showed him the dominion of the two horizons and made him certain. He attributed the matter to himself as a reminder to them, and he used the setting as evidence because its indication of the removal of its authority and the insignificance of its matter is more complete. He did not use the rising as evidence because, although it is a movement indicating occurrence and deficiency, it is a nobility in general and an authority. The special ones understand from the setting the possibility, and the possible must have a creator who is necessary in existence, who is the ultimate hope and the resting place. "And that to your Lord is the final destination" [An-Najm: 42]. The intermediates understand from it the occurrence of movement, so there must be a reliance on something eternal. The common people understand that the setting is like being isolated due to the disappearance of its light and authority, and that what is like this is not suitable for divinity. He specifically mentioned the setting because his people, the Persians, were astrologers, and their belief is that when a star rises from the east to the center of the sky, it is strong and has a great effect. But when it descends to the west, it has a weak effect. And the deity is one who does not change. This reasoning is proof that the foundation of religion is based on argumentation without imitation.